the Third Week after Easter
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Easy-to-Read Version
Genesis 31:39
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- CondensedParallel Translations
That which was torn of animals, I didn't bring to you. I bore the loss of it. Of my hand you required it, whether stolen by day or stolen by night.
That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.
I brought no mangled carcass to you—I bore its loss. From my hand you sought it, whether stolen by day or stolen by night.
Any time an animal was killed by wild beasts, I did not bring it to you, but made up for the loss myself. You made me pay for any animal that was stolen during the day or night.
Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. You always made me pay for every missing animal, whether it was taken by day or at night.
"I did not bring you the torn carcasses [of the animals attacked by predators]; I [personally] took the loss. You required of me [to make good] everything that was stolen, whether it occurred by day or night.
"I did not even bring to you that which was torn by wild animals; I took the loss myself. You demanded it of my hand whether stolen by day or stolen by night.
Whatsoeuer was torne of beasts, I brought it not vnto thee, but made it good my selfe: of mine hand diddest thou require it, were it stollen by day or stollen by night.
That which was torn of beasts I did not bring to you; I bore the loss of it myself. You required it of my hand whether stolen by day or stolen by night.
If a wild animal killed one of your sheep or goats, I paid for it myself. In fact, you demanded the full price, whether the animal was killed during the day or at night.
If one of your flock was destroyed by a wild animal, I didn't bring the carcass to you but bore the loss myself. You demanded that I compensate you for any animal stolen, whether by day or by night.
What was torn I have not brought to thee; I had to bear the loss of it: of my hand hast thou required it, [whether] stolen by day or stolen by night.
What was torn by wild beasts I did not bring to you. I bore the loss of it myself. From my hand you required it, whether stolen by day or stolen by night.
That which was torn by wild beasts I never brought to you; I bore the loss of it; of my hand you did require it; likewise that which was stolen by the day or by the night.
Whenever a sheep was killed by wild animals, I always bore the loss myself. I didn't take it to you to show that it was not my fault. You demanded that I make good anything that was stolen during the day or during the night.
I did not bring you any of the flock torn by wild beasts; I myself bore the loss. You demanded payment from me for what was stolen by day or by night.
I did not bring to you the mangled; I replaced it. From my hand you exacted it, that stolen by day and that stolen by night.
Loke what was torne of beastes, I brought it not vnto ye, I was fayne to paie it my self: thou requyredest it of my hande, whether it were stollen fro me by daye or by night.
That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night.
Anything which was wounded by beasts I did not take to you, but myself made up for the loss of it; you made me responsible for whatever was taken by thieves, by day or by night.
Whatsoeuer was torne [of beastes] I brought it not vnto thee, but made it good my selfe: of my hande diddest thou require it that was stolen by day or nyght.
That which was torn of beasts I brought not unto thee; I bore the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night.
That which was torne of beasts, I brought not vnto thee: I bare the losse of it; of my hand didst thou require it, whether stollen by day, or stollen by night.
That which was taken of beasts I brought not to thee; I made good of myself the thefts of the day, and the thefts of the night.
That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night.
I did not bring you anything torn by wild beasts; I bore the loss myself. And you demanded payment from me for what was stolen by day or night.
nether Y schewide to thee ony thing takun of a beeste; Y yeldide al harm; what euer thing perischide bi thefte, thou axidist of me;
the torn I have not brought in unto thee -- I, I repay it -- from my hand thou dost seek it; I have been deceived by day, and I have been deceived by night;
That which was torn of beasts I didn't bring to you; I bore the loss of it; of my hand you required it, whether stolen by day or stolen by night.
That which was torn by beasts, I brought not to thee; I bore the loss of it; of my hand didst thou require it, [whether] stolen by day, or stolen by night.
That which was torn of animals, I didn't bring to you. I bore the loss of it. Of my hand you required it, whether stolen by day or stolen by night.
That which was torn by beasts I did not bring to you; I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night.
If any were attacked and killed by wild animals, I never showed you the carcass and asked you to reduce the count of your flock. No, I took the loss myself! You made me pay for every stolen animal, whether it was taken in broad daylight or in the dark of night.
I did not bring to you those that were torn by wild animals. I took the loss upon myself. You had me pay for what was carried away during the day or during the night.
That which was torn by wild beasts I did not bring to you; I bore the loss of it myself; of my hand you required it, whether stolen by day or stolen by night.
The torn, have I not brought in unto thee - I bare the loss, At my hand, didst thou require it, - Stolen by day, or stolen by night.
Neither did I shew thee that which the beast had torn; I made good all the damage: whatsoever was lost by theft, thou didst exact it of me:
That which was torn by wild beasts I did not bring to you; I bore the loss of it myself; of my hand you required it, whether stolen by day or stolen by night.
"That which was torn of beasts I did not bring to you; I bore the loss of it myself. You required it of my hand whether stolen by day or stolen by night.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
torn of: Exodus 22:10, Exodus 22:31, Leviticus 22:8, 1 Samuel 17:34, 1 Samuel 17:35, John 10:12, John 10:13
I bare: Exodus 22:10-13
or stolen: Luke 2:8
Reciprocal: Genesis 25:27 - a plain man Genesis 43:9 - of my hand Exodus 22:12 - stolen from him John 10:11 - giveth
Cross-References
"I had a dream during the time when the animals were mating. I saw that the only male goats that were mating were the ones with stripes and spots.
"The angel said, ‘Look, only the striped and spotted goats are mating. I am causing this to happen. I have seen all the wrong things Laban has been doing to you. I am doing this so that you can have all the new baby goats.
I am the God who came to you at Bethel, and there you made an altar, poured olive oil on it, and made a promise to me. Now I want you to be ready to go back to the country where you were born.'"
Rachel had hidden the gods inside her camel's saddle, and she was sitting on them. Laban looked through the whole tent, but he did not find the gods.
And Rachel said to her father, "Father, don't be angry with me. I am not able to stand up before you. I am having my monthly time of bleeding." So Laban looked through the camp, but he did not find the gods from his house.
"You are my special people. So don't eat the meat from something that was killed by wild animals. Let the dogs eat that dead animal.
"A priest must not eat any animal that died by itself or that was killed by wild animals. If he eats that animal, he will be unclean. I am the Lord .
That night, some shepherds were out in the fields near Bethlehem watching their sheep.
Gill's Notes on the Bible
That which was torn [of beasts] I brought not unto thee,.... To show what had befallen it; that so it might appear he had one the less to account for to him:
I bore the loss of it; took it upon himself, as if it had been somewhat blameworthy in him, as the word used signifies; and so made satisfaction for it; which, how he did, when he had no wages, is difficult to say: he might have some perquisites allowed him by Laban, though he had no settled salary; or he might lay himself under obligation to make it good whenever it was in his power, as follows:
of mine hand didst thou require it, [whether] stolen by day, or stolen by night; whether by men or beasts; or by men in the daytime, and by beasts in the night, as the Targums of Jonathan and Jerusalem distinguish: Laban was so rigorous and unjust as to require the restoration of them, or an equivalent for them at the hand of Jacob; all which were contrary to the law of God, Exodus 22:10.
Barnes' Notes on the Bible
- Jacob’s Flight from Haran
19. תרפים terāpı̂ym, Teraphim. This word occurs fifteen times in the Old Testament. It appears three times in this chapter, and nowhere else in the Pentateuch. It is always in the plural number. The root does not appear in Biblical Hebrew. It perhaps means “to live well,” intransitively (Gesenius, Roedig.), “to nourish,” transitively (Furst). The teraphim were symbols or representatives of the Deity, as Laban calls them his gods. They seem to have been busts (προτομαί protomai, Aquila) of the human form, sometimes as large as life 1 Samuel 19:13. Those of full size were probably of wood; the smaller ones may have been of metal. In two passages Judges 17:1-13; Judges 18:0; Hosea 3:4 they are six times associated with the ephod. This intimates either that they were worn on the ephod, like the Urim and Thummim, or more probably that the ephod was worn on them; in accordance with which they were employed for the purposes of divination Genesis 30:27; Zechariah 10:2. The employment of them in the worship of God, which Laban seems to have inherited from his fathers Joshua 24:2, is denounced as idolatry 1 Samuel 15:23; and hence, they are classed with the idols and other abominations put away by Josiah 2 Kings 23:24.
47. שׂהדוּתא יגר yegar-śâhădûtā', Jegar-sahadutha, “cairn of witness” in the Aramaic dialect of the old Hebrew or Shemite speech. גלעד gal‛ēd, Gal‘ed; and גלעד gı̂l‛ād, Gil‘ad, “cairn of witness” in Hebrew especially so called (see Genesis 11:1-9).
49. מצפה mı̂tspâh, Mizpah, “watch-tower.”
Jacob had now been twenty years in Laban’s service, and was therefore, ninety-six years of age. It has now become manifest that he cannot obtain leave of Laban to return home. He must, therefore, either come off by the high hand, or by secret flight. Jacob has many reasons for preferring the latter course.
Genesis 31:1-13
Circumstances at length induce Jacob to propose flight to his wives. His prosperity provokes the envy and slander of Laban’s sons, and Laban himself becomes estranged. The Lord now commands Jacob to return, and promises him his presence to protect him. Jacob now opens his mind fully to Rachel and Leah. Rachel, we observe, is put first. Several new facts come out in his discourse to them. Ye know - Jacob appeals to his wives on this point - “that with all my might I served your father.” He means, of course, to the extent of his engagement. During the last six years he was to provide for his own house, as the Lord permitted him, with the full knowledge and concurrence of Laban. Beyond this, which is a fair and acknowledged exception, he has been faithful in keeping the cattle of Laban. “Your father deceived me, and changed my wages ten times;” that is, as often as he could.
If, at the end of the first year, he found that Jacob had gained considerably, though he began with nothing, he might change his wages every following half-year, and so actually change them ten times in five years. In this case, the preceding chapter only records his original expedients, and then states the final result. “God suffered him not to hurt me.” Jacob, we are to remember, left his hire to the providence of God. He thought himself bound at the same time to use all legitimate means for the attainment of the desired end. His expedients may have been perfectly legitimate in the circumstances, but they were evidently of no avail without the divine blessing. And they would become wholly ineffectual when his wages were changed. Hence, he says, God took the cattle and gave them to me. Jacob seems here to record two dreams, the former of which is dated at the rutting season. The dream indicates the result by a symbolic representation, which ascribes it rather to the God of nature than to the man of art. The second dream makes allusion to the former as a process still going on up to the present time. This appears to be an encouragement to Jacob now to commit himself to the Lord on his way home. The angel of the Lord, we observe, announces himself as the God of Bethel, and recalls to Jacob the pillar and the vow. The angel, then, is Yahweh manifesting himself to human apprehension.
Genesis 31:14-19
His wives entirely accord with his view of their father’s selfishness in dealing with his son-in-law, and approve of his intended departure. Jacob makes all the needful preparations for a hasty and secret flight. He avails himself of the occasion when Laban is at a distance probably of three or more days’ journey, shearing his sheep. “Rachel stole the teraphim.” It is not the business of Scripture to acquaint us with the kinds and characteristics of false worship. Hence, we know little of the teraphim, except that they were employed by those who professed to worship the true God. Rachel had a lingering attachment to these objects of her family’s superstitious reverence, and secretly carried them away as relics of a home she was to visit no more, and as sources of safety to herself against the perils of her flight.
Genesis 31:20-24
Laban hears of his flight, pursues, and overtakes him. “Stole the heart,” κλέπτειν νοῦν kleptein noun. The heart is the seat of the understanding in Scripture. To steal the heart of anyone is to act without his knowledge. The river. The Frat, near which, we may conclude, Jacob was tending his flocks. Haran was about seventy miles from the river, and therefore, Laban’s flocks were on the other side of Haran. “Toward mount Gilead;” about three hundred miles from the Frat. “On the third day.” This shows that Laban’s flocks kept by his sons were still three days’ journey apart from Jacob’s. His brethren - his kindred and dependents. “Seven days’ journey.” On the third day after the arrival of the messenger, Laban might return to the spot whence Jacob had taken his flight. In this case, Jacob would have at least five days of a start; which, added to the seven days of pursuit, would give him twelve days to travel three hundred English miles. To those accustomed to the pastoral life this was a possible achievement. God appears to Laban on behalf of Jacob, and warns him not to harm him. “Not to speak from good to bad” is merely to abstain from language expressing and prefacing violence.
Genesis 31:25-32
Laban’s expostulation and Jacob’s reply. What hast thou done? Laban intimates that he would have dismissed him honorably and affectionately, and therefore, that his flight was needless and unkind; and finally charges him with stealing his gods. Jacob gives him to understand that he did not expect fair treatment at his hands, and gives him leave to search for his gods, not knowing that Rachel had taken them.
Genesis 31:33-42
After the search for the teraphim has proved vain, Jacob warmly upbraids Laban. “The camel’s saddle.” This was a pack-saddle, in the recesses of which articles might be deposited, and on which was a seat or couch for the rider. Rachel pleads the custom of women as an excuse for keeping her seat; which is admitted by Laban, not perhaps from the fear of ceremonial defilement Leviticus 15:19-27, as this law was not yet in force, but from respect to his daughter and the conviction that in such circumstances she would not sit upon the teraphim. “My brethren and thy brethren” - their common kindred. Jacob recapitulates his services in feeling terms. “By day the drought;” caused by the heat, which is extreme during the day, while the cold is not less severe in Palestine during the night. “The fear of Isaac” - the God whom Isaac fears. Judged - requited by restraining thee from wrong-doing.
Genesis 31:43-47
Laban, now pacified, if not conscience-stricken, proposes a covenant between them. Jacob erects a memorial pillar, around which the clan gather a cairn of stones, which serves by its name for a witness of their compact. “Jegar-sahadutha.” Here is the first decided specimen of Aramaic, as contradistinguished from Hebrew. Its incidental appearance indicates a fully formed dialect known to Jacob, and distinct from his own. Gilead or Galeed remains to this day in Jebel Jel’ad, though the original spot was further north.
Genesis 31:48-54
The covenant is then completed. And Mizpah. This refers to some prominent cliff from which, as a watch-tower, an extensive view might be obtained. It was in the northern half of Gilead Deuteronomy 3:12-13, and is noticed in Judges 11:29. It is not to be confounded with other places called by the same name. The reference of this name to the present occurrence is explained in these two verses. The names Gilead and Mizpah may have arisen from this transaction, or received a new turn in consequence of its occurrence. The terms of the covenant are now formally stated. I have cast. The erection of the pillar was a joint act of the two parties; in which Laban proposes, Jacob performs, and all take part. “The God of Abraham, Nahor, and Terah.” This is an interesting acknowledgment that their common ancestor Terah and his descendants down to Laban still acknowledged the true God even in their idolatry. Jacob swears by the fear of isaac, perhaps to rid himself of any error that had crept into Laban’s notions of God and his worship. The common sacrifice and the common meal ratify the covenant of reconciliation.
Clarke's Notes on the Bible
Verse Genesis 31:39. That which was torn - of my hand didst thou require it — This more particularly marks the covetous and rigorous disposition of Laban; for the law of God required that what had been torn by beasts the shepherd should not be obliged to make good, Exodus 22:10; Exodus 22:13. And it is very likely that this law was in force from the earliest times.
